وَإِن بِے مَا لَكَ بِهِۦ فَلَا إِلَيَّ بِمَا
We have enjoined on man kindness to parents; but if they strive to make thee join with Me that of which thou hast no knowledge, then obey them not. Unto Me is your return and I shall tell you what ye used to do — Pickthall
Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →
In the printed edition: Sūrat Al-ʿAnkabūt begins at vol. 7, p. 145 (Tūnis 2022, 10 vols.)
The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
1383 / 1964 · Arabic · Lesson 39, ¶15 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle
«وَوَصَّيْنَا الْإِنسَنَ بِوَلِدَيْهِ حُسْنا» إيصاء ذا حسن بأن يبرهما، بر الوالدين أمَر اللّٰه تبارك
Read in context →1383 / 1964 · Arabic · Lesson 39, ¶17 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 145 · the annual Ramaḍān cycle
وتعالى به (وَإِن جَٰهَدَٰكَ لِتُشْرِكَ بِے مَا لَيْسَ لَكَ بِهِۦ) بإشراكه (عِلْمَ) موافقة للوقع (فَلَا تُطِعْهُمَآۖ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَۖ) فأجازيكم به. بر الوالدين واجب ولو كانا كافرين. ينفق عليهما ويتأدب معهما ويتواضع لهما، وإذا كان الوالد يذهب إلى الكنيسة لا يجب على الولد أن يحمله إلى الكنيسة، وإذا أراد الرجوع من الكنيسة يجب على الولد أن يحمله إلى منزله، أما ما يجر إلى معصية فهذا لا يجب على الولد، وكل ما ليس بمعصية فيجب بر الوالدين به (..) ( وَالذِيسَ ءَامَنُواْ وَعَمِلُواْ الصَّلِحَٰتِ لَنَدْخِلَّتَهُمْ مِي الصَّلِحِينَ) الأنبياء والأولياء بأن نحشرهم معهم (وَمِنَ اَ۬لنَّاسِ مَنْ يَّقُولُ ءَامَنَّا بِاللَّهِ فَإِذَآ أُوذِيَ فِے اِ۬للَّهِ جَعَلَ فِتْنَةَ اَ۬لنَّاسِ) أذاهم (كَعَذَابِ اللَّهِ) في الخوف فيطيعهم فينافق لهم (وَلَسِ جَآءَ نَصْرصِّ رَبِّكَ) فعنموا (لَيَفُولَُّ) المنافقون (إِنَّا كُنَّا مَعَكُمُوَ) في الإيمان فأشركونا في الغنيمة …
Read in context →Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from and how well attested the attribution is. Loci that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.